Hamzah Wald Maqbul – Mlik Fiqh Tatbq Sajdat alSah 01032017.mp4
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So the Maliki Madhab and a number of
Masai, it is
a it is a balance between
2 extremes.
And so the or
the prostration of forgetfulness,
which is something that,
there's a lot of details regarding.
And interestingly enough, the book that we read
even that we're reading right now, even though
it's a it's a
kind of a
intermediate level book, it doesn't have a lot
of details about how the is supposed to
be done. Strangely enough, the book that you'll
find before actually looking into the Khalil and
the, the book that you'll find that has
Khalil being the the kind of the advanced
level book,
of Maliki Furur.
The book that has the most details regarding
is a book called the Matan of Akhbari.
So you write that down, Akhbari. Akhbari is
a short is a short work in verse.
And Sheikh Rami,
who is my older brother and who
is far more far more, fluent and fluid
with Maliki Furuh than I am, Rami Nsuur,
who's visited Chicago a couple of times before.
You'll be Sheikh Rami to one day.
He he's he has a,
YouTube series of YouTube,
lectures
on the,
from the beginning to the end. And he
if you email him, he'll also he also
has quizzes for it. So I want you
all to go through that go through that
text. Write it down on Akbari
and Rami and Sur, n s o u,
s o u r,
and and and and listen to the matin
of Akbari,
especially for the details with regards to the.
So I think it's something like 20 20,
lessons on YouTube.
And Akhbari only teaches Tahara and Salat. It
doesn't have anything other than those 2.
So there may be a lot of detail
that we go through and and and other
things here,
but, Akhbari is is is the place that
you you'll learn how to do the sajdasahual
properly,
amongst other more basic things.
So the idea is that there are
regarding Rasulullah
making sajdas
before the salaam and their
about the prophet
making
after the.
Right? The prostrations of forgetfulness,
that there are after their narrations, hadith that
come to say he did it before the
salam, and their narrations that come to say
he did it after the salam.
So this brings up another kind of methodological
issue.
Is what do you do when you have,
narrations
that seem to conflict with one another or
that might conflict with one another on face
value?
And this is the methodology of the
is that anything that's narrated with
a sound chain of transmission,
whether it fits your theories or not, we
accept that it came from the Rasul
and we find some explanation
for,
why this narration exists other than,
other than impugning the the narrators
without reason.
You understand what I'm saying? So you have,
you know, I mean, you have you have
the narration of the hadith of the prophet
sallallahu alaihi wa sallam,
which makes up this wonderful bulk of information.
There's nobody
that was as well documented. Their life was
as well documented
as him Everything large, small. He's the Rasul
of Allah Subhanahu wa ta'ala. Even the one
that these the ones that that the Kufar
say ascribe divinity to.
Whether it be said, Nai'i Sala Islam or
whether it be any of the these, kind
of, like, new age Indian cults that say
that so and so. Maharaja Rajnish is the
divine incarnation avatar of the god this and
that, or any of these groups. Even the
people that they call god, they they they
didn't learn or document or preserve as much
about him,
as the Muslims did about Sayna Rasool Allah
Even people who are alive, there's nobody who
this much is documented about him,
as as the Rasul sallallahu alaihi wa sallam.
So what happens is that this is one
of the, one of the the the marks
of pride of the Muslim Ummah that we
preserve the sunnah of Rasulullah Sallallahu Alaihi Wasallam,
by by Allah's Fabbal. It's a gift of
Allah
to us because what would the point of
Allah
commanding us to follow the sunnah of the
prophet
be unless it's sunnah something that's known to
us.
Now if you look at all the other
sectarian groups, whether it's the whether it's the
whether it's the whether it's the the the
the, whether it's the, whether it's
any of these kind of other groups.
None of them none of them except the
hadith of the prophet sallallahu alaihi wa sallam.
And one of the reasons they don't accept
the hadith of the prophet sallallahu alaihi wa
sallam is that if they do, it makes
mukhalafa, it goes against all of their kind
of weird and heterodox beliefs.
And one of the sad byproducts
of their
dogged insistence on,
on
on on rejecting the hadith of the prophet
in order to
in order for them to advance a couple
of issues of or a couple of issues
of that that is kind of in their
agenda is that because of it, the entire
sunnah of Rasulullah Sallallahu Sallam is wasted.
Now if you say, like, if you say,
like, the the the say that there's only
5 or 7 or 13 or 9
Sahaba
whom are upright narrators and everybody else.
Right? If you say that,
other than the travesty of having, impugned
the best of this ummah,
one of the strange byproducts is you all
of a sudden don't know anything about the
prophet
Because all of the all of the channels
of narration to the prophet sallallahu alaihi wa
sallam
are
are are gone. So for example, there's a
professor in UCLA.
His name is Khalid Abelfaidl. He prides himself
as being a.
And so he wrote this long article someone
sent me the other day about
about how,
you know, about how hijab is not really
a woman doesn't really have to cover her
hair. This is just a inference
by certain scholars, and there's Dalil that that
that says that he a woman doesn't have
to cover her hair. And he being renewed,
he doesn't accept the the the bulk of
the hadith of the prophet sallallahu alaihi wasallam,
So all of his discussion is framed around
the Quran.
There's a hadith narrated by the prophet sallallahu
alaihi wa sallam. He says,
that indeed I was given the Quran and
something like it with it. Meaning what? Meaning
his sunnah alayhisato waslam. So this person is
now only talking about the Quran. There's another
hadith of the prophet that one day will
soon come. You'll see it. Overweight man reclining
on a on a sofa
saying that, yeah, all this stuff people say
about Deen, whatever is in the Quran, take
it. And whatever is not in the Quran,
reject it it even though also my sunnah
is also a a revelation.
And so this, UCLA professor is undoubtedly not
the only one who fits this description, but
one of a long line of people who
fit this description,
which is which is what? A person who
is
mindfully, he wrote this long paper regarding this
issue. He's mindfully
rejecting the or not even rejecting ignoring the
Hadith of the prophet sallallahu alaihi wa sallam,
which flies in the face of his theory.
And then he proves or cites as a
proof for
his,
his opinion,
a narration that
Saida Sukaina,
the daughter of
Saidna,
Al Hussein.
And
he actually misspells it. He has, incorrect bubs
somewhere. He writes Sakina and somewhere he writes
Sukina because they're orthographically the same Arabic. But
Iza said that Sukina used to have a
certain type of hairstyle that she would wear
in public, and it was well known to
the people.
I'm not telling you, you can narrate
who's say the say the Sukana's hairstyle, but
you can't narrate a hadith. 1 is a
valid source of knowledge and one isn't. This
is a type of methodological,
incoherence.
What normal people call stupidity.
Right? Because if the channels are the same
that these things are narrated through, in fact,
the channels that the hadith are narrated
through are considered superior to the channels of,
of historical narration. And you say that somebody
who's not even a Nabi is you're citing
their,
their practice as much as the, you know,
the the Muslims
and otherwise,
honor
the, but aren't.
And even though people who give nebilike status
to the Ahlulbayt, they say that their imams
are are are nobody mentions Sukhayna bint Hussain
as one of the imams of of the
Ahlulbayt, even those people who believe in,
in in in Nabi like powers for for
for, the imams Ahlulbayt afterward. So it's all
just a crap of confusion.
Now the issue that
come up with is that you have, like,
now, okay, a 100 of 1000 of hadith
that have somewhat,
you know, you know, varying levels of transmission,
many of which are actually quite solid. They're
narrated by upright narrators, people
who are well known,
for their their their their their honesty and
piety, but also for their their exactness and
their narration that they've been narrating the same
hadith their whole life, and they never,
you know, it's it never comes out different
or that they'll narrate one thing and then
somebody in a different land will narrate,
the same hadith exact same hadith, so they
corroborate one another.
So now we have, like, hundreds of thousands
of of narrations like this. What are we
supposed to do with them? Because it has
to do with the the the, do you
mind shutting the door of the home?
You have this this issue where now there's
1 hadith that says you're supposed
to do the after
the after the salam and, you know, one
set of hadith that say do it the
salam and one set of hadith that say
do it before the salam.
So there's a number of things that you
can do here
when you when you get to, an issue
like this. And this is one of the
reasons actually that, the legal minds that they
produced are,
are are are far more,
brilliant and intelligent than,
the legal minds that were produced by other
groups because
it's easy to
slam something down at face value. This is
a this is a fabrication. This hadith isn't
real. We don't accept this hadith. We accept
the one that we want to accept.
Because the fact of the matter is in
real life things happen, like, so maybe their
Nabi Sallalahu Wa Salam did both types of
Sallalahu Wa Salam did one for one occasion,
one for another occasion. Maybe the prophet sallallahu
alaihi wasallam did both types of sajus sahu
because both of them are valid. Maybe something
happened. This happened to me just today. I
was supposed to make sajus sahu before the
salaam, and I forgot I said salaam, and
I did it after the salaam. There's a
number of possibilities.
Your mind is now forced to examine,
in an unbiased way all of these different
possibilities and find out. Because we know if
Rasool Allah, sallallahu alaihi wa sallam did it,
it's the haqq,
and we have a methodology to see whether
he did it or not. Now once through
this methodology, the report comes to us, then
we don't have the choice anymore to,
you know, to say, oh, I wanna accept
it or I don't wanna accept it because
at that point, you're just making up your
own deen. So,
the different
have different methodologies
of how to deal with all of these
different things.
In the Malachy Mehtaheb,
the the superior
method for dealing with seemingly conflicting narrations is
what they call tatbir.
To examine and see how if is it
possible for both narrations to be correct at
the same time.
So
is the is the the methodology that's preferred.
Now it doesn't always work
out. So there's, there's, for example, narrations about
the
wudu, making wudu from those things from after
eating those things that are cooked with fire
or touched by fire.
That's something that happened in the first part
of Islam and then it's completely it's Mansukh.
It's it's abrogated.
So the khabir regarding its nas, right, is
is well known.
Or for example, the, Nikah al Muta'a, right,
the temporary marriage.
Right? It's narrated in so many there's there's
it's repeatedly narrated in in the books in
the Siha. It's
He permitted us 2 mut'as, 1 is in
Zawaj and 1 is in Hajj. The mut'a
of Zawaj is temporary marriage and the mut'a
of Hajj is the Hajj of Tamaturah.
Right?
But even though they're narrated by upright chains,
now if you say this to some uncle
in the masjid, this is bogus nonsense. Right?
He's not a scholar. He's not a alim.
He doesn't know what's going on. This is
nonsense. How dare you ascribe such a thing
to the prophet sallallahu alaihi wa sallam? Right?
But the the people
know that that this was something that was
valid at one time, and then it was
abrogated
because we brought it up. It's not the
prophet
instituted it. Mu'ta'aw was a institution of Jahiliyyah
that Islam didn't comment upon until a certain
point then it put an end to it.
It's not like this is something that Muslims
made up or the prophet
made up. But the idea is this is
that that he didn't at some point, he
didn't object to it, and then afterward he
he he said okay that's it we're not
gonna do this anymore.
But you know what happens is that
a lazy Fati
will start to call Nasran everything. He'll start
to say, oh, everything's abrogated that that that
that we don't do, like raising your hands
all the time in the prayer and saying,
amen, out loud. And all of these issues,
Ifati will
invoke Nasq for every single one of them.
Maybe one of those is Nasq, but the
idea is that they'll invoke for everything. They'll
invoke aggregation for everything,
and that is,
that is a type of laziness. For those
of you who don't know about Nasr, you
can email me. I'll send you. I have,
like, a long file,
sorry, a long lecture, like, 2 and a
half hours about what Nasr is, how abrogation
is, and how
it works.
I'll send it to you. You can listen
to that. But the idea is that to
invoke abrogation every single time
is lazy. It's like the little brother of
just saying the Hadith is not Sahih even
if it is.
So our our our our say, okay. If
you're gonna claim, you better bring proof for
it.
Then after that, you know, you have
a number of ways you can deal with
things. You can say that this is this
is something that the prophet said,
So it's not the sunnah, but he did
it just in order to show that it's
permissible. Like, the prophet
urinated when standing,
at certain points. Just to show that the
the urinating while standing is not haram's makru.
Right? It's not farthest to urinate while sitting,
but it's, it's a sunnah to urinate while
sitting. Or, you know, skipping the the the
the the
the sunnah prayers or things like that. Right?
Those are things that he didn't do as
a habit, but he did every now and
then they called Bayan alil Jawaz in order
to show or explain that this is something
that is permissible.
And so that's that's that's a a a
it's a it's kind of like a Nazk
light in the sense that that okay. If
you have a proof that that's the case,
that's good. But just invoke the argument again
and again when when you wish to,
just because you have a proclivity toward 1
Medheb over the other, it's still it's still
considered a weak argument.
The superiority of Tatbirq,
obviously, this is an Usuli issue than the
other Madahib will have something to say, and
so we listen to them and respect them
as well. But the from the methodology of
Mount, the superiority of Tati'birq is what?
Is it allows you to accept every sunnah
of the prophet
without impugning it and understand what the right
place everything fits into is.
So with,
regards to the Sajid Sahu here,
Malik's position was that the Sajid Sahu is
both it's both before the salaam and after
the salaam.
It's after the salaam for any addition of
a sunnahu akada
or a,
for a
or for a,
a, a, a, a, a, a, a, a,
a, a, a, a, a, a, a, a,
a, a, a, a, a, a, a, a,
a, a, a, a, a, a, a, a,
a, a, a, a, a, a, a, a,
a, a, a, a, a, a, a, a,
a, a, Right? Rukan is that part of
the salat that you have to do if
you don't do it, so it's not valid.
So for example, if you're praying Zohr and
you neglect a raka or you neglect a
ruku or you neglect
a sajda,
right, or you don't, you know, you don't
stand for, you know, or something like that.
If you if you if you
neglect any of those things, then your prayer
is not valid because it's incomplete. It's in
it's incomplete. So
in Arabic means like a pillar that that's
a a weight bearing pillar,
weight bearing bearing pillar, and rakana means to
to,
take refuge in something. Right?
Shadeed. Right?
Uh-uh. Islam.
He says that if, you know,
he he says to the mischief making
people
that, if it wasn't that I had that
I I had some sort of way of,
like, getting the upper hand on you or
that I could seek refuge,
with a powerful ally against you for the
mischief that you're making.
So Rukun in the in in terms of,
of of fiqh
refers to that
that part of and that's what the 5
pillars are. They're.
Right? Those are those things just like if
you have a weight bearing bearing pillar and
you you smash it in in a in
a building, the building will will fall from
that place, and it may actually imbalance and
the whole thing may come down. So, just
like that within an act of worship, right,
just like Islam, if the 5 pillars, if
a person neglects one of them, it's a
severe problem.
Just like that,
within an act, if a Rukun is,
is damaged or destroyed or not brought, then
that act of worship, it's as if it
falls apart, meaning it becomes invalid. So
making an additional Rukun
or making an additional Sunnah Mu'akada,
right,
in the in the prayer,
will will will trigger making a sajdas sahu
after the salaam.
So the sajdas sahu is what?
It is that you should make salaam, say
assalamu alaikum,
And then you do 22 sajdas,
and then after that you make the teshahood
again.
Except for the first teshahood you make, you
make the complete teshahood. You read the
And
then you read the and the prophet
Muhammad
and then you make your duas and you
finish.
The salaam
is you make and then you make 2
sages. You make this the the the second
time, then you just
read
the.
From the beginning
all the way
and he just makes salaam.
Okay? This in the Hanafi madhab is the
other way around.
Why do they do it that way? You
can ask them.
Right? But this is in the Hanafi Madhub
is the other way around. The idea is
that the that the Sajid Sahu is not
it's it's something that you just do it
minimally and you get it over with because
the the the the and the prophet
the
prophet,
this is not this is a favela of
the prayer. It's not considered, neither a rukk
nor sunnah of the prayer. And if a
person ignores it, the prayer is not is
neither
necessary nor is it recommended for the prayer
to be repeated.
Of course, on on the side of Tasawwuf,
we say that this is like probably like
the this is like, you know, the the
the gift of your prayer. This is maybe
the only one part of your prayer that's
going to be accepted.
Right? Because we know we know from the
hadith of the prophet sallallahu alaihi wa sallam
that that whoever says slander the prophet sallallahu
alaihi wa sallam and prays for blessings to
him, Allah Ta'ala will send that back on
him 10 times. And we know also that
Rasool Allah sallallahu alaihi wa sallam personally responds
to the sallatan sallam as well. So it's
it's like, you know, it's like,
you know, coming for the coming for the
party and leaving before dinner served. Like, you
attended the party, but what's the point? But
coming back to the 5th, so don't get
that wrong. But coming back to the 5th
issue is,
the the 5th issue is what? If the
person omits the salat and salam in the
in the prayer, it's not it's neither
recommended nor neither necessary nor recommended to repeat
the prayer again.
And so the necessary part of the shahud
is just from, the sununamakaddah part of the
shahood is just from, at Tahiyya to to,
Muhammad and Abdul Rasoolu,
and then you say salaam.
This is for a person who,
neglects either a rukan of the prayer or
neglects
the of the prayer. And so we talked
about we're I was listening listening to you
the the of
the prayer last time. Now I remember before
we,
before we we left. Right?
So the two scenes are what? Who remembers?
Sir.
Yeah.
That's why I made you guys put up
the parda before the class started because this
is like the only one student I have.
Masha'Allah.
The two scenes are what? Sina and Ishina.
I've seen the two scenes are,
sir, that the quiet prayers which is Zohr
and Asr,
that you should pray them,
that you should pray them,
quietly.
Right? That you don't read the
and the surah out loud.
Now
this is an interesting this is an interesting
mass Allah. We'll actually mention that when we
get to Jim. So Surah is that the
quiet prayer should be prayed prayed quietly,
and the other scene is the Surah that
after the Fatiha in the first and second
rakat of every prayer, there should be a
Surah
red ideally should be a complete surah or
what's the equivalent of a complete surah, which
is minimum of 3 ayaat,
a short ayaat, or if it's a long,
as long as as long as
3 other short are.
So, if a person wants to read like
Ayatul Kursi or something like that, that's fine.
Actually, Ayatul Kursi in in in Nafir is
actually too ayat, but that's another issue.
But,
you know, in in in in, Assim, it's
one it's one aya. It's like right? What's
longer?
Right? So
3 I 3 I aat, 3 short I
aat, or whatever their equivalent is in 2
or 1. That that much Quran should be
read after the the Fatiha as well. That's
a.
So if a person, for example, reads the
which is what happened to me today. I
was praying the Zuhr, and I read the
Fatiharu and the first rakah, and I didn't
you know, I just went into Ruku, and
then I'm like, oh, I probably should have
not done that quite yet. Right?
So then that means that that I have
to do a a a a such a
before
or after the Islam.
Before the Islam because that's for so we
didn't No. Yeah. We left something out. So
it says that after the Islam is for
adding an extra cinema
or for adding an extra rukan, for making
an extra raka or extra sajdah or extra
ruku or extra standing or something like that.
So the so we're talking about what is
Okay. What are the 2 sheens?
You didn't go over, like, the sleeves and
chains. Okay. So it's
the
or the?
So how come
it starts with a ta? Right? It's the
shahida is the the the jither. Right? The
the root of the word comes from. Shahida
which means to witness.
So the 2 teshahoods in the prayer are
are the 2 shins.
Right? You do one teshahood after 2 rakaz,
and then in Maghrib, you do
the second one and the third. And then
in Zohrasser Isha, you do The second Tisha
Hudwan,
and the 4th.
Right? So that's the 2 sheen, the 2
Tisha Huds. Both of them are Sunam Akkadah.
So if a person makes salaam without saying
them, then they missed the sunnah u akada
in the prayer.
And if a person adds an extra one,
what if they do the shahood in the
the the second, 3rd, and 4th raka, Then
they've added a a a sunnah muakada. So
they have to make a a salaam. I've
decided that before or after the salaam.
After because they added they added this in
the. Right?
So,
so
the 2 scenes, the 2 sheens,
and and the 2 genes are what?
The.
Joseph and?
What you should say out loud. Yeah. Jahal.
Right. Jahal, which is that you should say
the loud the louds loud prayers. You should
read them out loud.
So is the the the that you should
sit for the the the.
That you shouldn't just come out as such
that and say, that you should sit for
just a moment at least, or you should
sit for the duration of the Teshahood.
That's,
that that's a
that
you should sit for the Teshahood.
Right? So this is a this is a
mess of the Hanafi mad
hub that, after this this the after the
when you wanna leave the prayer, any action
you do by which you intend on leaving
the prayer, that's sufficient. You don't even have
to say salam or whatever.
So if a person if a person,
you know, just came out of the second,
sajdah and this is my understanding. Maybe someone's
listening and they know Hanafi Madhub better. They
should just send me an email if I'm
wrong and whatever. But it's my understanding,
you should take the Hanafi Madhub from its
own mashayach. So don't quote me on this
and that they can get into a fight
with your friends and relatives.
But, but but any action you do by
which you intend leaving the prayer, that's sufficient
to leave the prayer. Even though not saying
salaam or not saying the shashahood, they may
they may necessitate that you repeat the prayer
because of its deficiency, but the prayer is
not technically invalid.
So,
this
is a a a an apocryphal story,
related to the father, the Turkic father, the
Turkic king, the father of Mahmoud Ghaznavi,
who was a Hanafi. The a Shafi'i Fatih,
who once came to him and tried to
sell him the Shafi'i Madhub, so you should
be Shafi'i.
He goes, why? He goes, I'm gonna show
you a prayer in the one that's technically
valid.
So he he ordered that a dog be,
slaughtered,
he drenched its skin in wine.
It was hide it, it's hide it, drenched
it in wine. And he did all this
kind of ridiculous, like, things that, like, for
a normal person who's not a faqih, you
know, they find these, like, things odious if
not offensive.
So he prayed in a very strange way.
And then the the the prayer at the
end of it instead of saying salaam, he
broke wind.
So now at the end of this,
the king is like, okay.
I'm gonna ask my,
you know, in the court whether this is
true or not, if this is really valid.
And if it's not if it's not, I'm
gonna kill you for this.
Yeah. So but the but the but the
but the at court, they're like, well, he
cut he yeah. Kind of. He,
So,
out of embarrassment, he actually became a chafe.
By the way, this is not something like
I encourage this type of behavior. It's just,
you know,
one might find this type of behavior and
these types of things to be very degenerate,
especially given the problems we have in our
ummah, but at least you can
you can respect them that fiqh was like
a much more important thing to them in
their life whereas most people, like, these these
questions are like things that they've never even
think of much less entertain.
So
the idea is that, that you can leave
the prayer however
however however you want,
however you want to by intending to leave
the prayer. So even if someone's coming walking
by, say, oh, salaam alaykum say, I intended
to finish the prayer by doing that. That's
that's fine.
The the but for for us, you have
to the just to sit to say salaam
and just to sit for long enough to
say salaam, that's a rukun of the prayer.
And then to sit for long enough to
say that the shahood, this is a sunnahmaqah
that are the prayer. So one is the
jalsa,
the the second is jal,
which means that the loud prayer should be
read out loud. And which prayers are those?
My group. I mean, FEDJIT. Mhmm. My group
and, Isha. Are we missing anything?
Yeah.
You do. So basically, they're all the prayers
of the night.
Although technically Fajr is in the day, but
it's close enough.
All the prayers in the night and every
prayer that has a attached to it.
Those are the ones that are that are
read out loud.
So a ritual.
Yeah. See, that's why that's why it's a
lot is read out loud also.
Right? Because there's a ritual attached to it.
So,
the
in
in
in those prayers. Now the say if if
you
do do sir in a prayer, you have
to do before the salam, which makes sense.
Right? You missed the sunnah. If you read
a a loud prayer quietly, you have to
make
But they say if you mix,
jahr and a siddhi prayer, you make sajdas
after the salam. Why?
Because you made an addition. The siddhi is
contained within the jahr whereas the vice versa
is not true.
The the the the quietness,
the movement of the lips, and the the
tongue when you recite quietly that's contained within
reciting out loud, but you went one step
further. You went you did too much. So
that's why they say that by reciting out
loud in the
in the,
in the in the quiet prayer, it's not
a it's not considered an admission, but it's
considered an excess.
So if a person, like, were to recite
out loud in Zor or in Asr,
you would make Sajzah
after the Islam.
Something to note
that the also say that for
the prayer, and when I say, I mean
everything that's not.
For the prayers,
the adding a surah after the fatiha
and, and and the the sir jahr,
the sunam aqara, those both drop.
So if you're praying a non further prayer,
you can pray it loud or quiet if
you like to. It's just now become mustahab.
It's just recommended that the night prayers that
they be read out loud in day prayers,
they be read quietly.
And it's recommended that you read a second
Surah, but
the Fatih has sufficient.
And this is another masala we went through
that in the in fact, it's considered a
sunnah in the in the 2 rakas before,
before Salat As Subha that you'd not read
a surah after the Fatiha, that you just
read the Fatiha and be done with it.
So if you you know,
people feel lazy oftentimes to read their sunas.
So that's one thing you can say if
you like feeling lazy. You make a little
bit of a,
concession to your nafs sales. I'll just read
the fatahan bounce or whatever. That's that's permissible.
Although the more perfect form of the prayers
that you read something after the as well.
Yes.
When you said that, if you, like, read
out loud the like a Surah, the terms
they'll harass her. Mhmm. One of those day
prayers. What if, like, you just said, like,
a word by accident out loud, then you
have to do Yeah. No. If it's just
a word or if it's even just 1
or 2, it's fine.
I'll I'll I'll say you don't have to
make the sajdah until, like, you did more
than half of more than half of the
or something, like, equivalent to that,
the wrong way.
Yeah.
So last week, you said
being silent in your prayers, just hearing,
basically,
like,
like, tired and you hear you you know,
like, the the, the the hotter ducks. Mhmm.
You just,
coming off.
So
if you
basically, if you if you hear yourself
that that,
you have to do the sedative.
So if you hear yourself, basically.
So the the the issue is this is
that
the question comes up, what's the what's the
difference between sir and Jahir?
Right? Sir is that your lips and your
tongue is moving.
You don't necessarily have to be making a
sound. Although, you can make sound. You can
read quietly
without making a sound,
or you could
you know?
There's no voice. It's unvoiced, but you can
make a sound. And then jahr also is
like that jahr you can be reading very
loud.
This is a thing I don't know. It's
part of my disposition for some reason. I
read very loud most places. I don't need
need to have a mic. Or if I
have a mic, it actually
sounds it blares in the system because of
how loud I read.
And if I try reading quiet, I'll start
quietly and then I'll just it'll end up
very loud at some point.
So you can read like that or you
can
read. You read very quietly.
So
in the Maliki Madhub, this is an point
that the the
that the the the
the the kind of border between two things,
it it's included on both sides.
So the the the idea is that the
loudest sir that you can read,
it will count for jahr and the softest
jahr you read will count for siddha as
well.
So in the prayer, if you do that,
if you're if you're if it's like Isha
and you're like,
that will count as Jara as well because
that's about the loudest that you can do.
Where does this come in handy? Right? Other
than just like, okay. I kind of did
it and it's kind of done. This thing
kind comes in handy, for example, if you're
in a masjid or you're in a place
where there there someone's sleeping or something like
that,
the you know, for the person who it
it will cause
a a harm or annoyance to another person
for them to read out loud out loud,
they can read the sit at the top
of its, at the at the at the
limit of its of its, loudness,
and that will count for them. And then
on the flip side,
on the flip side, where will it count?
Maybe somebody there's there's a distraction or music
or something like that in a place and
you don't you wanna kinda drown it out
or whatever, then you can read jahr very
lightly inshallah,
and that counts also.
Although this is not something you should do
without reason
because the more perfect form of the prayers
that you should do the prayers quietly and
that you should do the loud prayer prayers
loud.
So this come question comes up also that
if a person
should do both in excess
as they should add something to the prayer,
but also miss a of the prayer. Right?
So the making before the Islam is only
for missing
a We won't say it's for missing
a because for missing the prayer is invalid
anyway. Right? So for missing
a sajdas sahu, you'll you'll sorry, sunnam aqada,
you'll make sajdas sahu before the
salaam.
A person who does both of them, they
should make sajdasahu before the salaam
because the
the deficiency takes priority over the excess.
And this comes to another issue. So what's
the hookum of the sajid itself?
And the hookum of the sajid of the
sajid of
the sajid of the sajid of the sajid
of sajid of the, for the
for for the one that you do before
the salaam is that it's a sunnah Mu'akaddah.
The Hukum for the Sajid Sahu that's after
the salaam is that's just a regular sunnah
of the prayer. And what's the difference between
the 2 of them? The difference between the
2 of them is that if you fail
to do the Sajid Salud,
for for deficiency, it's recommended that you repeat
the prayer.
If you fail to do the sajdasavu after
the prayer, not only is it not recommended
that you repeat the prayer, you can do
the sajdas sahu from after the prayer at
any time because it's not part of the
prayer.
You're doing it after the salaam. It's not
actually part of the prayer. It's an addition
onto it. So you can do it at
any time.
Whereas the Sajid al Sahuh before the before
the salaam is actually part of the prayer
and
so you have like basically, like, if you
remember within 30:30 seconds, a minute, or whatever,
you can do it just like if you
remember, oh, I made slam after, like, 3
rakaz instead of 4. You can get up
and read the 4th. But if you start
talking or if you get up and go
somewhere or a long time passes, then it's
your opportunity is gone.
So,
so, editing your coming back to the coming
back to the the
before the salaam because the deficiency takes priority
or excess. The deficiency is something that needs
to be addressed for the validity of the
prayer, whereas the excess is something that
that that the sajdah sahu is just a
way of, you know, asking Allah's forgiveness for
not paying attention.
The sajdas before the salam is also that,
but it's also part of the prayer as
well. It has a kind of a higher
priority.
And the last 2 are the 2,
which are the the
the the the takbir and the the
the tahmid.
So the Takbir is the Allahu Akbar is
in the prayer. So if a person should
miss more than half of them.
The first Allahu Akbar, what they call the
Takbiratul I Haram that you enter the prayer
through, that prayer that's a rukun of the
prayer. If you enter the prayer without saying
Allahu Akbar, the prayer is not valid.
And that's why we should be very careful
when you're running into join the jamaat or
whatever.
But you should say that Allahu Akbar while
standing.
Right? A lot of people do it while
going into ruku and things like that. You
should be very deliberate in the way you
say Allahu Akbar, then you can go into
ruku with a separate tekbir afterward.
But the other than the first one, all
the other tekbirs as an aggregate are 1.
So if a person misses, you know, like,
more than more than half of them or
half of them, then they need to make
a
for it. If they just miss 1 or
2, they don't have to make for it.
And the Tahmid is,
Tahmid is Sami Allah Sami Allah Sami Allah
Sami Allah Sami Allah Sami Allah Sami Allah
Sami Allah Sami Allah Sami Allah Sami Allah
Sami Allah Sami Allah Sami Allah Sami Allah
Sami Allah Sami Allah Sami Allah Sami Allah
Sami Allah Sami Allah Sami Allah Sami Allah
Sami Allah Sami Allah Sami Allah Sami Allah
Sami Allah Sami Allah Sami Allah Sami Allah
Sami Allah Sami Allah
Hamida,
that's also, the aggregate all of them put
together are also a, a sunnah makada.
So there's 2 scenes, 2 sheens, 2 regimes,
and 2 tas.
Yes. So you said that, during salaam and
congregation,
if, in the molecule fic, you don't have
to necessarily say all the takkviras?
It's it's yeah. If you if you miss
if you miss, like, 1 or 2 of
them, it's it doesn't require such a subtle.
It's a deficiency in the prayer, but it's
not so much that it requires such a
subtle. So then,
as far as my understanding goes, it might
be wrong. In the Hanafi, mother, it's if
you miss 1, your prayers,
deemed invalid. I don't know if that's That's
wrong. That's right. Okay.
So you said, 2 c
2 shins.
2 scenes, 2 shins? 2 scenes. 2 scenes,
2 scenes Okay. 2 jeans, and 2 taz.
So so somebody leading you a prayer. Mhmm.
And,
and then, you know, they they come out
of, Ruku, send me a lot of holy
man. How may I Mhmm.
Right? So you do you you you you
you do you say
holy man?
Yeah. So that's a good that's a good
question. If a person is praying alone, then
they say both and.
If if a person is praying in Jamaat,
then the imam says
only, and the person following
says only. Okay.
2nd. Just just a quick question. My 2
ties is the top beer and what else?
Tas
tasmia. Tasmia. Which is is tasmia is.
Okay. Tasmia. Because samia has the same roots.
Tasmia is samia.
This
this,
question got to do with
Amin saying Amin and Brent.
And I just wanna be clear as far
as, you know,
how to be, I mean, the Amalekie
thick position on it.
This is,
I see a lot of people say it.
I mean,
and a lot of people don't say it.
So so what is It's recommended it's recommended
to say, I mean, quietly with unvoiced.
Okay.
Okay.
Yeah. That's for the one leading or the
one behind? For the one behind. If you're
if you're again, if you're praying alone, you
do both. Mhmm. And if you're leading, then
you just, read the and
the the people behind, say, Amin.
Mhmm. Yeah. But it should be it's unvoiced.
It was a hadith of the prophet
that whoever
their Amin,
is is
their Amin happens with the Amin of the
Malaika,
then all their sins are forgiven.
So
the
some of the schools, they take this as
a deli that you should say, I mean,
out loud
with love and respect for those who have
that, you know, who who take that line
of reasoning.
You you'll know that there's
no place in that hadith that actually says
you're supposed to say it out loud.
Right? Saying something quietly is still saying it.
Otherwise, this quiet prayers wouldn't wouldn't count.
And to
make your your I mean, is in accordance
to them. Their I mean,
it's,
you know, you know,
it refers to timing.
It doesn't refer to
the method. And even if it did refer
to the method, who's the one who ever
heard the angel saying, Amin?
If you did, if that's the kind of
catch you is, you should make dua for
me and stuff. But, generally, normal people don't
you know, that's not an experience that they
have. So I I don't I I I
don't find it personally a convincing
convincing argument, although I can see where a
person's coming from by by by saying that.
Yeah.
Alright, Barco and Fico.